Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs, green:YHWH.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTJust as Yahweh commanded to Moses, so Aaron put it before the face of the Covenant, for preservation.
USTLater Aaron would put the jar in front of the record of the agreement between Yahweh and Israel in order to keep the manna as Yahweh had commanded Moses.
BSBAnd Aaron placed it in front of the Testimony,[fn] to be preserved just as the LORD had commanded Moses.
16:34The Testimony refers to the stone tablets in the ark of the covenant inscribed with the Ten Commandments.
NETJust as the Lord commanded Moses, so Aaron placed it before the Testimony for safekeeping.
LSVas YHWH has given command to Moses, so Aaron lets it rest before the Testimony, for a charge.
FBVAaron did so and placed the jar in front of the Testimony,[fn] to be preserved just as the Lord had ordered Moses.
16:34The meaning of this term in the context is uncertain. It usually refers to the two tablets of the Ten Commandments (see 25:16, 40:20 etc.) The pot of manna was eventually placed in the Ark of the Agreement together with the stone tablets of the Ten Commandments, but neither had yet been made (see chapters 25 and 26).
T4TMany years later, as Yahweh had commanded Moses/me, Aaron put the jar in front of the box that contained the stone slabs on which the Ten Commandments were written.
LEBAs Yahweh had commanded Moses, so Aaron left it before the testimony for safekeeping.
BBESo Aaron put it away in front of the holy chest to be kept, as the Lord gave orders to Moses.
JPSAs the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
ASVAs Jehovah commanded Moses, so Aaron laid it up before the Testimony, to be kept.
DRAAs the Lord commanded Moses. And Aaron put it in the tabernacle to be kept.
YLTas Jehovah hath given commandment unto Moses, so doth Aaron let it rest before the Testimony, for a charge.
DrbyAs Jehovah had commanded Moses, so Aaron deposited it before the Testimony, to be kept.
RVAs the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
WbstrAs the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
KJB-1769As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
KJB-1611As the LORD commaunded Moses, so Aaron layd it vp before the Testimonie, to be kept. (As the LORD commanded Moses, so Aaron laid it up before the Testimonie, to be kept.)
BshpsAs the Lorde commaunded Moyses, so Aaron layde it vp before the testimonie to be kept. (As the Lord commanded Moses, so Aaron laid it up before the testimonie to be kept.)
GnvaAs the Lord commanded Moses, so Aaron laied it vp before the Testimonie to be kept. (As the Lord commanded Moses, so Aaron laied it up before the Testimonie to be kept. )
Cvdlas the LORDE commaunded Moses. So Aaron layed it vp there for a testimony to be kepte. (as the LORD commanded Moses. So Aaron laid it up there for a testimony to be kepte.)
Wycas the Lord comaundide to Moises; and Aaron puttide that to be kept in the tabernacle. (as the Lord commanded to Moses; and Aaron put that to be kept in the tabernacle.)
LuthWie der HErr Mose geboten hat, also ließ es Aaron daselbst vor dem Zeugnis, zu behalten. (How the/of_the LORD Mose offered has, also let it Aaron there before/in_front_of to_him transcript, to keep.)
ClVgsicut præcepit Dominus Moysi. Posuitque illud Aaron in tabernaculo reservandum. (sicut ordered Master of_Moses. Posuitque illud Aaron in tabernaculo reservandum. )
BrTras the Lord commanded Moses: and Aaron laid it up before the testimony to be kept.
BrLXXὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ· καὶ ἀπέθηκεν Ἀαρὼν ἐναντίον τοῦ μαρτυρίου εἰς διατήρησιν. (hon tropon sunetaxe Kurios tōi Mōusaʸ; kai apethaʸken Aʼarōn enantion tou marturiou eis diataʸraʸsin. )
(Some words not found in UHB: just=as commanded YHWH to/towards Mosheh and,placed,it ʼAhₐron to=(the)_face_of/in_front_of/before the,testimony for,kept )
Verses 34–36 provide a later commentary on the chapter. If your language has a way of marking background information you may want to use it starting from verse 34 or verse 35. You may want to leave verse 34 more connected to verse 33 even though it references the Covenant, which has not been given yet.
Like several other events recorded in Scripture, the Bible’s account of the Israelites’ journey from Egypt to Mount Sinai includes an abundance of geographical references, yet it remains one of the most hotly debated topics among scholars, and numerous theories have been offered. The vast majority of geographical references provided in the story are disputed, including the place where the Israelites crossed the Red Sea, the location of Mount Sinai (see Proposed Locations for Mount Sinai map), and the various stops along the Israelites’ journey. A few locations have been established with some degree of scholarly consensus, but even these are not without opposing viewpoints. Amidst this incredible diversity of opinion, however, a single verse provides one of the most helpful clues for weighing the merits of one viewpoint over another: “By the way of Mount Seir it takes eleven days to reach Kadesh-barnea from Horeb” (Deuteronomy 1:2). For those who assume the Bible’s account to be trustworthy, this verse appears to require the following for any theory to be considered viable: 1) Kadesh-barnea and Mount Sinai must have been located at a distance from each other that could reasonably have been expected to take eleven days for an entire nation of people with small children, flocks, equipment, and perhaps even elderly members to travel on foot; and 2) the pace established by this distance over eleven days should most likely be considered the typical pace for the Israelites as they traveled from place to place along the other parts of the journey. This two-pronged test clearly strains many of the theories put forth to this point, especially when one factors in the time references given for the start of the journey (Exodus 12:6; Numbers 33:3), the middle of the journey (Exodus 16:1; Numbers 33:8), and the end of the journey (Exodus 19:1). In short, the journey from Rameses to the Wilderness of Sin took 31 days, since it included the 15th day of the second month, and the rest of the journey took another 16 days, assuming they arrived at Mount Sinai on the 15th day (not the first day, etc.) of the third month. Along with these criteria, a theory’s overall congruence with other established geographical and archeological data should bolster its credibility over other proposals. Another consideration is the extreme similarity between the events at Rephidim (Exodus 17) and the events at Kadesh-barnea (Numbers 20:1-13; 27:12-14; Deuteronomy 32:51; Ezekiel 47:19; 48:28), raising the question of whether Rephidim (meaning “resting places”) is in fact Kadesh-barnea. With these things in mind, the map below proposes a route for the exodus that meets virtually all of these criteria. A careful analysis and explanation of all the elements of the map is far beyond the scope of this article, but a few key points should be noted. The term Red Sea, in addition to referring to what we now regard it, must have also applied to the interconnected lakes and marshlands that lay along what is now the Suez Canal. Also, the portion of the journey that passed through the wilderness for three days without water (Exodus 15:22; Numbers 33:8) may have been comprised of a partial first day, a full second day, and a partial third day, much like Jesus’ time in the tomb is reckoned as three days in Matthew 12:40. Most notably, Mount Sinai is placed on this map at Gebel Khashm et-Tarif, which is appropriately located near, but not in, Midian (Exodus 3:1; 18:5; Numbers 10:29-30). It is also located 89 miles from Kadesh-barnea (assuming Kadesh is at Tall al-Quderat), which establishes a reasonable pace of 7.6 miles (12.2 km) per day to travel between them in 11 days. This lines up well with several known sources of water along that route (e.g., `Ain Qedeis [Hazar-addar?], Tamilat Suwelima [Hor-haggiggad?], and the spring at Kuntillet al-Girafi [unknown ancient identification]). This general pace then synchronizes very well with the timetable and distances required by this map for the other parts of the journey. The distance from Rameses to the Wilderness of Sin (where it is located here) could be completed in under 26 days, leaving an acceptable buffer of about 5 days for the parting of the Red Sea and perhaps a slower pace through the Wilderness of Shur/Etham. The entire journey took about 60 days, and the journey from the Wilderness of Sin to Mount Sinai took about 29 days. This leaves an acceptable buffer of time to complete the rest of the journey (about 16 days of travel) with a very adequate two weeks of extra time for Jethro to visit Moses and the Israelites to do battle with the Amalekites (Exodus 17-18). It should be noted that this timetable generally assumes (but does not necessarily require) that travel continued on sabbath days, but Scripture does not make clear whether travel was prohibited as work prior to the giving of the law at Mount Sinai.
